of Nokounam, (Session 10 Introduction Section 10)
Shiite mysticism, akin to a radiant jewel in the celestial sphere of divine knowledge, unveils a profound path towards the recognition of Truth and the attainment of the Essence of the Exalted Divine. The tenth lesson of the introduction to the venerable book Manzil al-Sirn, authored by Khwja Abdullh Ansr with commentary by Kaml al-Dn Abdurrazzq Qshn, is devoted to the exposition of the stages of perfection, namely Fana (annihilation) and Baqa (subsistence). These stages, resembling lofty pinnacles of mystical progress, guide the wayfarer from the human identity towards Divine Oneness. This treatise, consolidating the discourses of Nokounam, , together with detailed analyses, examines these stages through the lens of Shiite mysticism, offers critiques of theological approaches, and elucidates the station of Fana and Baqa within the epistemological and spiritual framework.
In theoretical mysticism, the gradations of existence commence from the station of Divine Oneness (Ahadiyyat), which is an absolute unity devoid of any determination or limitation, and gradually descend into forms of determinations and Divine manifestations. This descending procession, being a creative act and unfolding in an ordered sequence, veils the Divine identity within the human identity (Hudhiyyat). This process does not imply any deficiency in the Divine Essence; rather, it manifests the Divine Self in the outward multiplicity.
This descent, akin to a pure cascading waterfall from a lofty summit, directs existence from absolute unity towards multiplicity. At the highest degree, the Divine identity is free from all determination; yet, in descending through the ranks, it appears through the contingent manifestations. This perspective harmonises with the theory of manifestation advanced by Ibn Arab, who views the single existence as manifesting diversely through multiple levels. Such a course invites the seeker to reflect upon the underlying unity beneath multiplicity, so as to return from human contingency to Divine Oneness.
The stages of perfection, namely Fana and Baqa, are elucidated within the framework of the Asm al-usn (the Beautiful Names of God), which encompass six principal names and their manifestations and appearances. These stages connect to subsequent spiritual ranks through the barat al-istihll, i.e., liberation from impediments. Fana denotes the dissolution of the created identity into the Divine identity, whereas Baqa signifies the subsistence of the wayfarer in the Divine Truth subsequent to annihilation.
The Asm al-usn, like shining mirrors, serve as intermediaries of Divine manifestation guiding the wayfarer from multiplicity to unity. This connection forms a steadfast bridge directing the seeker from Rizqiyyah (sustenance) to Ramniyyah (Mercy), thence to Ilhiyyah (Divinity), unity, and ultimately Divine Oneness (Ahadiyyah). The barat al-istihll, like a key, opens the gateways of these stages and frees the seeker from the veils of creation.
In the primary methodology, which represents the capacity for complete annihilation (Fana Kaml), the Divine identity is concealed within the created identity. This concealment is not an absence of the Truth but its manifestation in the form of creation. The seeker at this station must remove the veils of creation in order to attain the reality of ontological unity.
This concealment is like the sun being hidden behind the clouds of multiplicity; it does not obscure the Divine Reality but rather manifests it through the contingent forms. The wayfarer, by removing these veils, akin to a traveller walking through fog towards the light, attains the vision of unity. This process necessitates a profound comprehension of the unity of vision and the manifestation of the Divine Truth in all appearances.
The world, by its very nature, is devoid of any Divine veil because it is the essence of the vision and manifestation of the Divine Reality. The veil does not arise from the Divine but rather from creation. This viewpoint is rooted in the principle of the Unity of Existence (Wadat al-Wujd), which considers the world as a manifestation of the Divine.
The world, like a clear mirror, reflects the reality of the Divine, and any veil stems from the perceptual limitations of creation. Such limitations act like dust upon the mirror, obstructing the full vision of the Divine Reality. The seeker, by cleansing this dust, attains union with the Divine and beholds the world as a garden replete with Divine manifestations.
"Wherever you turn, there is the face of God."
(Quran, Surah Al-Baqarah, 2:115 Translated by ) "Wherever you are, God will bring you all together."
(Quran, Surah Al-Baqarah, 2:148 Translated by )
These verses indicate the Divines sustaining presence (Munit al-Qayymyah), which manifests the pervasive and perpetual presence of the Divine in all levels of existence. This presence, like an all-encompassing light, admits no veil.
Veils are divided into two categories: dark and luminous. The dark veil stems from ignorance and heedlessness, whereas the luminous veil originates in perceptual limitations encountered in facing Divine light. Both are characteristics of creation and are not attributable to the Divine.
The dark veil, like the darkness of night, prevents the vision of truth; the luminous veil, like intense sunlight upon a weak eye, impedes complete spiritual vision. This analogy delineates the distinction between fundamental impediments (ignorance and heedlessness) and more advanced obstacles (inability to endure Divine light). Overcoming both requires the strengthening of the seekers perceptive and spiritual faculties.
The dark veil arises either from ignorance or heedlessness. Heedlessness may co-exist with knowledge, yet ignorance is invariably accompanied by heedlessness. Transgression, sin, disbelief, polytheism, rebellion, and defiance all emanate from ignorance or heedlessness and pertain to the preparatory stages of the path rather than the path itself.
Ignorance, like absolute darkness, obstructs all attention and awareness, whereas heedlessness acts as a mist over the heart, preventing spiritual vision even in the presence of knowledge. This distinction underscores the importance of yaqah (awakening) as the commencement point of the spiritual journey. The true seeker is one who has transcended these impediments and attained awakening.
Yaqahmeaning awakening and deliverance from ignorance and heedlessnessis the starting point of the mystical journey. The genuine wayfarer is one who has passed beyond these two obstacles and steps towards the Truth with an awakened eye.
Awakening, like the sunrise in the heart of the seeker, dispels the darkness of ignorance and heedlessness and illumines the path of spiritual progress. This stage, regarded as the first station of the path in the mystical system of Khwja Abdullh Ansr, marks the existential transformation of the seeker from heedlessness to awareness. Without such awakening, every step in the journey is fruitless.
During the spiritual progression, luminous veils emerge which are still of created origin. These veils consist of attachments to Divine Names and Attributes that the seeker must transcend to reach unity and Oneness.
Luminous veils, like thin veils of light, obstruct the full vision of the Divine Essence. The seeker, by effacing these determinations, like a bird freed from its cage, soars towards Oneness. This process requires annihilation in the Divine Essence and liberation from all attachments.
The wayfarer begins from sustenance and the state of being sustained (Rizqiyyah), progresses to mercy (Ramniyyah), then to divinity (Ilhiyyah), unity, and finally reaches the manifest Oneness (Ahadiyyat Sriyah). After the visitation of the Essence, the manifest Oneness is perceived pervasively in all things. This course depicts the ascent from multiplicity to unity and the return to multiplicity with a unitive gaze.
This progression resembles a journey from the shores of multiplicity to the summit of Oneness and back to the garden of multiplicity, beholding all with a unitive vision. The wayfarer, after the vision of the Essence, perceives Oneness in every leaf and flower as a poet beholds the presence of the Beloved. This station is the highest degree of spiritual progress that leads to complete unity.
The Muibbn (lovers) ascend from human contingency to Divine identity and then to manifest Oneness, while the Mabbn (the beloved) descend from Divine identity to contingency and require no prolonged exertions. This distinction delineates two spiritual paths: the arduous ascending path of the lovers and the descending path of the beloved, which is founded on Divine attraction.
The lovers, akin to mountaineers, climb the steep slopes of spiritual progress with effort and perseverance; the beloved, like the breeze descending from the heavens, effortlessly embraces creation. Both paths culminate in Divine union but differ in method and experience.
The explication of the stages of perfection in Manzil al-Sirn reveals the intricate and sublime journey of the seeker towards Divine Oneness in Shiite mysticism. The stages of Fana and Baqa are not merely mystical states but ontological realities reflecting the descent of existence and the ascent of the soul. The removal of veils, awakening, and traversal through the Divine Names provide a coherent map for the spiritual traveller. The distinction between the lovers and the beloved elucidates the theological duality between Divine attraction and human exertion.
Understanding this framework enriches the comprehension of Shiite mystical philosophy and opens the doors to experiencing the depths of the Divine Reality.
The wayfarer must scrutinise their earliest memoriessuch as dreams, nourishment, or childhood experiencesto ascertain the capacity of their perceptual vessel. This process functions similarly to a vision or auditory test, serving as a practical foundation for commencing the sulk. Such a test operates as a precise examination that reveals the perceptual limitations of the wayfarer. For instance, a wayfarer might recall solely a memory of urination or observing rainfall, indicating a constrained capacity of perception. The greater the clarity of these memories, the more accessible the path of sulk becomes.
Within the context of sulk, gnosis (marifah) is antecedent to action; action itself constitutes the manifestation of gnosis. Absent gnosis, action alone remains insufficient. Marifahunderstood as the profound comprehension of the Divine Truthforms the substratum underpinning all acts of the wayfarer. Gnosis serves as a steadfast root nourishing the tree of spiritual journeying, while action emerges as the fruit borne thereof. A wayfarer who acts devoid of gnosis is likened to a farmer sowing seeds upon rocky terrain.
Knowledge, for the individual whose faculty of vision is feeble, may manifest as a veil; however, in its essence, it is an unveiling (inkishf), whereas ignorance is the true veil. Authentic knowledge serves as the key to unlocking the spiritual journey, yet superficial knowledge may become the greatest veil (ijb akbar) for the spiritually myopic. Knowledge resembles a light that enlightens a strong eye, but to a weak eye, it is akin to the glaring sun which impedes vision. This metaphor accentuates the critical importance of strengthening the faculty of vision in the face of apparent knowledge.
The Exalted Truth directs the wayfarers towards the path most proximate to Unity (aadiyyah). This guidance is likened to a pure, flowing stream that leads the wayfarer from the veils of particularities (taayyunt) to the intrinsic majesty of the Divine Reality. This directive, inspired by the Qur'anic verse "Dalalahum al aqrabi s-subul il l-manhaj al-awwal", emphasizes the divine companionship (maiyyah qiymiyyah) and the irresistibility of divine attraction (jazbah). By removing veils, the wayfarer, like a traveller nearing their destination, arrives at the state of Divine Unity.
The manifestations of Divine Majesty are revealed through the burning away of all save the Truth itself. This burning constitutes the essence of mystical sulk, which leads the wayfarer to complete annihilation (fan). As stated by the Commander of the Faithful (Al ibn Ab lib, peace be upon him): "Al-aqqah kashf subt al-jall min ghayr ishrah" (The Truth is the unveiling of the manifestations of Majesty without indication). Burning functions as a sacred fire that incinerates all attachments and particularities, thereby bringing the wayfarer to the intrinsic Majesty of the Truth. This pronouncement, like a radiant torch, elucidates the reality of annihilation and invites the wayfarer into complete effacement within the Divine Essence.
Practical mysticism is grounded upon burning and annihilation, whereas theoretical mysticism remains confined to ornamentation and external adornment. Practical mysticism seeks the effacement of the self in the Divine, whilst theoretical mysticism settles for mere appearances. Theoretical mysticism resembles a stylist attending solely to external embellishments, whereas practical mysticism resembles a consuming fire that purifies the wayfarers interior from all but the Truth. This distinction highlights the primacy of practical sulk over theoretical externals.
Uttering the invocation Y Allh in sulk signifies the declaration of the presence of the Divine and the negation of all else besides Him. This remembrance guides the wayfarer towards the witnessing of Divine Unity and connects mystical ethics to an inner burning. This invocation resembles a cry from the depths of the wayfarers heart that negates all but the Truth and testifies to the constant presence of the Divine. Mystical ethics, nourished by this inner fire, blossoms like a fragrant flower emerging from the ashes of attachment, bringing the wayfarer to divine union.
